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A More Detailed Explanation

We all know that pride is the opposite of shame. If you look at the diagram, you will see pride opposing shame. Jealousy is an emotion that never applies to oneself. One can’t be jealous of oneself. Jealousy is therefore an antipathetic emotion. It can be defined as antipathetic pride. Likewise, one can’t be dignified of someone else. Dignity is an empathetic emotion. It can be defined as empathetic pride. Pride, jealousy and dignity are positive static emotions. They are above contentment.

Contentment is a relative position. What maybe contentment for one person maybe pride to another. The point is that some emotions are relative to the contentment position.

Below contentment is shame. Shame is an emotion that means “is not enough.” The antipathetic version of shame is pity. Pity is a bit confusing because it is not simply antipathetic shame but sympathy for antipathetic shame. It is sympathy for someone else’s misfortune. For one’s own misfortune the emotion is self-pity. Self-pity is empathetic shame. Modesty is at level with contentment, moderate. Modesty never occurs in the antipathetic form. One could never have modesty for someone else. Shame, pity and self-pity are negative static emotions. They are below contentment.

Envy is the action toward jealousy because envy is an action emotion. Such terms as envious and envying exist, but jealousious and jealousying do not. Also, one cannot be envious of oneself.
Similarly, honor is the action toward dignity. The term honoring exists, but dignitying does not. Again, one cannot have honor for someone else. The same reasoning applies to disgust being the action toward pity and humility being the action toward modesty. The term disgusting exists and one cannot have disgust for oneself, the term humiliating exists and one cannot have humility for someone else.

The action emotions: envy, honor, disgust, humility and humiliation, are emotional actions. They are not physical actions. As these are emotional actions toward the static emotions, they fulfill a continuity. Otherwise, without the action emotions there would exist a discontinuity between contentment and the static emotions. The static emotions are: jealousy, pride, dignity, pity, shame and self-pity.

The emotions concerning expectation and standard are performance assessors. They apply to a subject’s performance. The level of contentment that has existed in the past is known as standard and what should exist in the future is expectation. The performance of a subject above standard or expectation is surprise. The performance of a subject below standard or expectation is disappointment when applied to someone else antipathetically. The performance of a subject is embarrassment when applied to oneself. After all one cannot have embarrassment for someone else. One could have disappointment for oneself but that is looking at yourself from outside of oneself. It is a mystery why embarrassment and disappointment are distinguished as empathetic and antipathetic yet surprise is not.

Sadness is excessive disappointment or embarrassment. It is also a performance assessor. To suffer great loss can be a sad event but only if the event wasn’t expected or at standard. This is how sadness differs from unhappiness. Unhappiness is not a performance assessor. Alternative to sadness is ecstatic. Ecstatic is excessive surprise. These excessive performance assessors: sadness and ecstatic can cause us to tear up.

Relations are either empathetic, apathetic or antipathetic. Empathy and antipathy have their excessive versions themselves. These are love and hate respectively. Love is excessive empathy and hate is excessive antipathy. I don’t believe there is a word for excessive apathy. It should be noted that with hate, as with the other antipathetic emotions, it is still within a relation. An antipathetic relation is still a relation. Also, to miss someone as in, “I miss you,” is absent empathy.

All of the emotions stated so far are relative emotions. They are relative to contentment. Contentment, however, is only one of the five types of happiness but it is probably the most common. The four other types of happiness are 1stC, 2ndC, 3rdC and leverage. The letter C signifies combination. The letter H could work here, but C is used because the term “combination” is generic.

To create a relation, 1stC, is the first type of happiness. This occurs when a relation is first formed. The anticipation of 1stC is nervousness. One gets nervous when a relation is anticipated to occur. It is interesting to note that to occur and to happen are two verbs that can be used interchangeably. Occur comes from occurence and happen comes from happiness. Getting back to nervousness though, excessive nervousness is shyness. To be shy is to be so excessively nervous that the combination doesn’t occur.

Alternatively, to separate a relation, 1stS, is the first type of unhappiness. The anticipation of 1stS is worry. One gets worried when a separation is anticipated to occur. When worry gets to be extreme we call this emotion fear. Fear is excessive worry. To be excessively worried is to be afraid. To be mildly worried is to be concerned. To be excessively afraid is to be terrified. Concern, worry, fear and terror are all interchangeable. They only differ in intensity. As one goes through life, one understands this.

Taken as a group: nervous, shy, concern, worry, fear and terror are the anxiety emotions. The emotion of anxiety can be interchanged with any of these emotions in this group. What is special about the anxiety emotions is that they always occur before an event. All other emotions occur after an event.

It is important to note that the anxiety emotion of nervous sometimes gets applied to fate. For example, someone might say they are nervous when getting on an airplane. They could just as easily say they are worried when getting on an airplane. Worry is of course not the same as nervous. Worry is the anticipation of unhappiness and nervous is the anticipation of happiness. When worried about getting on an airplane we are so because we are anticipating unhappiness, when nervous about getting on an airplane we are so because we are anticipating fate as an event.

The second type of happiness, 2ndC, occurs if a subject is combined with an existing relation. Here the relation is not being formed, the relation already exists, it is just getting bigger. With this type of happiness more and less apply. Examples of 2ndC are growth and bragging. Technically, the anxiety emotions apply with 2ndC as well as 1stC but when the anxiety emotions are applied to 2ndC they are more subtle.

Once 2ndC is established, leverage happiness becomes applicable. Leverage happiness occurs when a relative subject in a relation is decreased. Even though a subject does nothing to be increased, if a relative subject decreases then all the other subjects are relatively increased. The other subjects are antipathetic subjects. This is why leverage happiness may be called antipathetic happiness. Examples of this are kidding or teasing. It is proper etiquette when employing leverage happiness for the sole purpose of happiness to say, “I am only kidding.”

3rdC is also an important type of happiness. It is the back and forth vibration between two relations. It is very common. Examples of 3rdC are breathing, heartbeat, sleeping, sound, waves, heat and even conversation.

The three types of combination: 1stC, 2ndC and 3rdC, are what I believe to be a closed system of logic. On and off, stop and go, in and out, are all examples of 1stC. More and less, higher and lower, bigger and smaller, are all examples of 2ndC. Because back and forth does not apply to either 1stC or 2ndC is the reason for 3rdC. There are no other types of combination that exist.

Once subjects combine and form a relation, 1stC, an extrinsic subject is formed. Extrinsic subjects are subjects given to a relation. They are the names given to groups. Examples of extrinsic subjects are topics, nature and the last name, or surname, of a family. In 1stC the extrinsic subject is being formed, in 2ndC the extrinsic subject already existed and in 3rdC more than one extrinsic subject apply. Intrinsic subjects, conversely, are subjects within a relation. They are the parts of a group. The intrinsic subjects are related, relevant and relative to each other.

Right is if a subject is within an extrinsic subject and possession is if a subject is intrinsic to an extrinsic subject. Therefore, right is the inverse of possession. For example, if a subject is in your possession, then you have a right to that subject.

Wrong, being the opposite of right, is if a subject is not within an extrinsic subject. With morality an example of this is infidelity. With patriotism an example of this is treason.

Good is to increase a relation and bad is to decrease or hinder a relation. Because extrinsic subjects are, of course, subjects, good and bad are subjective.

It is important to make clear that the words subjects, objects and units are somewhat interchangeable. They can be substituted for one another yet they do not mean the same thing. Subjects have properties and they have emotional ramifications. Objects also have properties but they do not have emotional ramifications. Units do not have properties and units do not have emotional ramifications. For example, if someone lost a finger as a unit that person would have one fewer body part, if the finger were considered to be an object then that finger would simply be gone, and as a subject that person would suffer pain. Units are identified with numbers, objects can be created and destroyed without consequence, and subjects do have consequence which is otherwise known as bias. Therefore, although relations can be composed of subjects, objects or units; in order to discuss emotion theory the term subjects must be employed.

There are two axioms that are necessary to include because they solve certain problems. The first axiom, “The League Rule” or “The Authority Rule,” states, “Extrinsic subjects can never be related to intrinsic subjects.” Such an event would instantly cause a new extrinsic subject to exist. Therefore, the event could never occur. Like items cannot be extrinsic and intrinsic to each other.

The second axiom, “The Base Rule,” states that, “Related subjects cannot combine.” This is true for the same reason that unrelated subjects cannot separate. Once subjects are combined, they cannot combine again. This is the basis for much of physical morality.

The Subjations is intended to be an explanation of non-physical reality. Although non-physical reality is not tangible (thus the reason it is called non-physical) it is reality all the same. Naturalism is not the complete picture. There are few things in the universe that are permanent and this is one of them. Non-physical reality has always been and will always be. All we can do is try to explain it better. Otherwise people will either deny its existence or substitute it with fictional ideas instead. After all, government is not a given. Governments do change and sometimes they are not around at all.

I think it is highly unilkely that any of the subjects that you were taught in school were entirely useless for your entire class. Even the subjects that you have to choose for your matriculation years are far to restrictive. It is necessary to complete certain subjects in order to be accepted into specific courses in university. This is an entirely unfair decision to force teen-agers to make. +1Was this answer helpful?

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